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Can a Jewish fan watch the Super Bowl with a clean conscience? The rabbis had thoughts.
(JTA) — In January, 24-year-old Damar Hamlin of the Buffalo Bills collapsed on the field after experiencing cardiac arrest. His team and the entire NFL community rallied around him. His first words upon awakening: “Who won?”
Although Hamlin’s medical crisis was a rare on-field occurrence, the trauma surrounding his collapse stirred up age-old questions for me, and for many of us, about the toll football takes on the bodies of its players. What are we allowing to happen to these young men, in the name of sportsmanship, entertainment and national identity? When the Super Bowl airs on Sunday, what is our responsibility as spectators?
While still a newcomer to football, I turned to Jewish texts to help me find answers, and fascinatingly, I found a striking parallel between the rabbis of old and two contemporary journalists.
In 2009, in a scathing critique in The New Yorker, Malcolm Gladwell denounced the game for the serious and long-lasting damage it does to players — especially traumatic brain injuries and debilitating neurological disorders resulting from repeated blows to the head — and placed the blame squarely on the fans. “There is nothing else to be done, not so long as fans stand and cheer,” he wrote. “We are in love with football players, with their courage and grit, and nothing else — neither considerations of science nor those of morality — can compete with the destructive power of that love.”
William C. Rhoden wrote a heartfelt piece after Hamlin’s collapse, where he reflected on his own experience as a professional sports reporter of over 40 years. “We’re used to ferocious collisions and mostly happy endings. We applaud the player as he walks off the field, then sit back down in our seats, in our suites, in our press boxes and focus on the next play,” he wrote. “I realized, with sadness, the extent to which I had become desensitized to the real-life violence of our national pastime.”
Gladwell and Rhoden both recognize that football has inherent violence, and that as spectators we have an obligation to contend with it. Gladwell is pointing to the fans’ desire for violence, which makes them culpable in the destructive nature of the sport. Rhoden asks fans to notice their own callousness as they behold the effects of that violence.
This same dichotomy is reflected in the rabbis’ understanding as well. Indeed, many of the rabbis of the Talmud lived in the Greco-Roman world, when gladiators would battle with one another to the death, for thousands of people to watch. One of the most extolled rabbinic figures, Rabbi Shimon Ben Lakish, is said to have himself been a mighty gladiator who eventually escaped that life to become a great sage.
In the Tosefta, an ancient Jewish legal code contemporaneous to the Talmud, a question is raised about whether one is allowed to attend Roman amphitheaters and stadiums. For some of these venues, the concerns center around viewing and possibly participating in forbidden idol worship, or associating with foolishness and taking time away from more serious pursuits.
However, by far the greatest concern is that of attending events in stadiums where violence is prevalent. Indeed, the text goes as far as to say that “one who sits in a Stadium, is one who sheds blood.” (Tosefta Avoda Zarah 2.2) Here we see the same concerns that Gladwell raised, that by being a spectator of this violence, you are yourself more than a bystander. Indeed, if there were no fans, there would be no audience for these violent spectacles — making fans directly culpable in these acts of bloodshed.
The Tosefta then quotes another perspective: “Rabbi Natan permits [going to Roman stadiums] because of two things: because of crying and saving a life and because of testifying for a woman that would remarry.”
Rabbi Natan here desires to find justifications for why one could attend these events. He refers to the idea that during a gladiator event, the crowd could cheer for the losing fighter, and beg for mercy so that he would not be killed. A Jew is therefore permitted to attend because they could potentially save a life. An additional reason: They could also provide eyewitness testimony to a person’s death, thus causing the victim’s wife to become free to remarry.
Recently, while learning this text with my colleagues at The Jewish Education Project, we understood Rabbi Natan as showing a keen understanding of the reality of his time. People will attend these games, and these games are a part of the Jewish community’s life. Rather than forbidding them from going, he explains that there are positive motivations for their attendance.
In many ways, this matches the Rhoden position as well. He assumes we will continue to watch sports, report on games and enter fantasy football leagues. Yet, what should our motivations be as we watch these games? Do we voyeuristically cheer for the violence, enjoying the hard hits? Or can we re-sensitize ourselves and remind ourselves that these are human beings with families, and futures after their playing days are over?
I am still thinking about those awful moments in Buffalo, when Hamlin fell to the ground. All that time he spent training, the myriad ways he has broken his body for our viewing pleasure, and the lengthy rehabilitation ahead of him.
For those of us who will watch the hard hits this Sunday, I offer a charge: Do not allow yourself to ignore the pain and violence you see. Actively re-sensitize yourself to the humanity of these players. Commit to understanding what the policies are that will make this sport safer, and demand their implementation. Watch this game as Rabbi Natan teaches: with the intention to call out for justice wherever you can.
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With a Kennedy Center honor under Trump, David Mamet enters his final, tragic act
There was a time when David Mamet being honored at the Kennedy Center wouldn’t have raised eyebrows.
His contributions to American theater and film transcend an affinity for four letter words (let’s call them “the F— Variations”). His tough-talking, desperate men gave splenetic voice to the indignities of a capitalist system in Glengarry Glen Ross, evolving sexual mores in Sexual Perversity in Chicago and, in a movie like The Verdict, the justice system.
Cut to 2026 and Mamet’s scripts are but an afterthought to his grievance. When he makes headlines now, it’s for his reactionary conservative streak and his role as a partisan in the culture war. Together with a run of flops, numbering a Harvey Weinstein #MeToo comedy and a Broadway show not even Al Pacino could save, his esteem has cratered among the liberal circles that once embraced him, and to which he once belonged but now prefers to eviscerate.
He has made the transition from dramatist to pundit, first at HuffPost, lately at The Free Press. Reading too much into Oleanna, perhaps, he has called teachers pedophiles on Fox News, written screeds on cancel culture and, a prerequisite for the Kennedys at this moment, praised President Donald Trump.
In the honor, there is a strain of tragedy. Mamet has strayed so far from where he started — what he called his “brain-dead liberal” era — that he makes perfect sense for this appointment, under a regime that tried to slap its leader’s name onto a tribute to a slain president meant as a bipartisan shrine to art. (Due to the Center’s closure amid turmoil and legal battles, the ceremonies will take place at the Capital One Arena, which is only too perfectly bleak.)
A younger Mamet would have looked askance at such a figure as our current Commander-in-Chief, a character who is on the make with all sorts of half-baked schemes. The Iran War may be his latest play on a Buffalo nickel.
It’s enough to make one wonder if we’ve been misreading Mamet all along. Are the men breaking-and entering to steal the Glengarry leads meant to be admired? Are the Hollywood sleazes in Speed-the-Plow aspirational? Is Al Capone the real hero of The Untouchables?
Perhaps the evening, which tends to include career retrospectives, will elucidate. But if the Kennedy Honors could once be said to be for closers, it may now be only for a particular kind of sellout.
The post With a Kennedy Center honor under Trump, David Mamet enters his final, tragic act appeared first on The Forward.
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Why is Britney Spears studying Hebrew?
It’s Britney, Yitz!
Continuing a curious social media trend that has previously seen appreciation for the beards of chess-playing Chabadniks and the Zohar hidden among baby clothes, Britney Spears took to Instagram Sunday to post a Hebrew Book of Psalms and the Lekutei Amaraim, or Tanya, a Hasidic book of sayings.
The caption reads: “I’m extremely bored !!! Learning Hebrew reading right to left !!! Beautiful language !!!” (A previous caption, posted Sunday, was more cryptic, concluding “God speed little man !!! I love u !!!,” perhaps indicating the presence of a havruta or someone in her life who keeps his mitzvot.)
What exactly is happening here? Is Spears, like Marilyn before her and Sydney Sweeney now, about to dip her toe into the mikveh?
The best clue we have isn’t from Spears’ page, but from Israeli model Natalie Dadon, who tagged the “Hit Me Baby One More Time” singer in a selfie with the Tanya. “Finally, it’s possible to tell,” Dadon posted, in a gallery with Hebrew language news coverage of the posts. Dadon did not immediately respond to a request for comment.
Dadon’s social media presence involves Tanya study, which itself is a cornerstone to Lubavitch philosophy (so perhaps is connected to the Chabad chess players whose beards Spears so admired) and adjacent to Kabbalah.
Spears is no stranger to Jewish subjects. Around the time she locked lips with Madonna at the 2003 VMAs, she started, like so many others, to look into Kabbalah, as this handy timeline from Hey Alma notes. She has a Hebrew tattoo of letters that signify healing in kabbalistic texts and was apparently once attached to star in a Holocaust-time-travel-romance film called The Yellow Star of Sophia and Eton, which now that I’ve heard of it I will never shut up about.
She has credited Kabbalah with helping her through a difficult time in her life and has been spotted wearing a star of David.
But we should approach Spears’ dalliance with Judaism, now sandwiched on her Insta page between a call-out of her sister Jamie Lynn and a NSFW video of her dancing with a rose Emoji as a fig leaf, with some healthy skepticism.
Her Instagram bio currently reads “Pray Every Day” with a prayer hands emoji next to a Bible emoji with a cross. She’d still appear to be Christian — or, at the very least, waiting for the new iOS update with the Tanya emoji.
The post Why is Britney Spears studying Hebrew? appeared first on The Forward.
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Haley Stevens cheered at Jewish day school after endorsing GOP Senate candidate
(JTA) — Democratic Michigan U.S. Rep. Haley Stevens was given an extended ovation at a fundraising gala for a Detroit-area Jewish day school Sunday, hours after her endorsement of Republican Mike Rogers for Senate.
Stevens, a longtime pro-Israel stalwart, was celebrated at the Yeshiva Beth Yehudah annual dinner as many members of her party across the country spoke out against her decision to break with Democratic nominee Abdul El-Sayed.
Video of Stevens’ minute-long standing ovation was shared on social media by representatives of Agudath Israel of America, a major Orthodox advocacy group. Strongly pro-Israel Jews have largely lauded her move to Rogers, which she said came about in part because of her objections to El-Sayed’s past relationship with anti-Israel streamer Hasan Piker.
Also on Sunday evening, Stevens struggled to explain the timing of her decision in an interview with CNN’s Anderson Cooper. One consistency in her response was her belief that she was helping Democrats beat back antisemitism within their own party.
“I’m trying to help the Democratic Party. I felt the same way about Graham Platner and his Nazi tattoo,” Stevens said, referencing the Maine Senate candidate who ultimately stepped down from the nomination. Asked if she believed El-Sayed is antisemitic, she responded, “I think some of the actions have certainly been antisemitic, Anderson, but I’m just sick of who he stands with.”
She named Piker and “the uncle,” referring to Piker’s uncle Cenk Uygur, whose PAC produced an ad supporting El-Sayed that blamed Israel for the price of groceries. After Stevens publicly pressured El-Sayed to condemn the ad’s contents, the candidate appeared to do so on Saturday night, which Stevens celebrated in a statement — hours before endorsing Rogers.
To Cooper, Stevens suggested that many other Democrats felt the way she did.
“I’ve been hearing from a ton of Dems, Anderson, who have said, ‘Thank you. This is how we felt.’ They haven’t liked this campaign. It’s painful,” she said. A growing number of Michigan Jewish Democrats have pledged to vote for Rogers, though more than 1,000 have also signed a letter pledging to vote for El-Sayed.
Yeshiva Beth Yehudah is spread across multiple suburban Detroit campuses and is the largest Jewish day school in the state. Its annual fundraising dinner, “An Evening of Unity,” is known for drawing big national names in politics and the media, usually from both major parties.
Kentucky Gov. Andy Beshear, a Democrat, was the evening’s keynote speaker, and the gala program also featured personal letters from President Donald Trump and Vice President JD Vance.
But it was Stevens, a regular supporter of the school, who turned the most heads. She was also presented with what the emcee called “a specially designed, illuminated book of the five scrolls of our prophets, which remind you all of our heartfelt esteem and appreciation for who you are.”
The yeshiva’s leadership also extended warm wishes to Stevens’ Jewish fiancé, Democratic megadonor Jason Turkish, whom the yeshiva’s emcee described as “our dear friend.” Turkish’s own endorsement of Rogers came days before the congresswoman’s.
This article originally appeared on JTA.org.
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